nature

Colonos are hibernating, but shall one day return – perhaps – meanwhile we have come across a new blog just the other day, which is worth a look if you are interested in “Property, Commoning and the Politics of Free Software” and “philosophical and political inquiries into the material nature of the immaterial“. The essay featured in the blog has an interesting critique of the work of Yochai Benkler and Lawrence Lessig, as well as the politics of Richard Stallman and the Free Software Foundation, turning on the concept of property relations.

colonos is here reproducing a news release from the ETC Group. President Rafael Correa has proposed several changes to the Law on Food Sovereignty which dangerously weaken the legislation and open the door to Terminator seeds.

On February 18, 2009, the Ecuadorian Congress approved a new Law on Food Sovereignty, which, among other important points, declared the country “free of transgenic crops and seeds.” However, in spite of vocal popular opposition, the legislation left the door open to approvals of genetically modified organisms (GMOs) in “exceptional”
cases. Now, President Rafael Correa has proposed several changes to the legislation – in what is known in Ecuador as a partial-veto – and sent it back to the Congress. The president’s changes dangerously weaken the law and open the door to Terminator seeds.

Terminator technology is designed to make “suicide seeds,” genetically engineered to be sterile in the second generation. The technology has been widely rejected around the world by farmers’ movements, governments, research institutions and UN agencies as dangerous, immoral and undesirable.

colonos is here reproducing an article from the Ecuadorian national daily El Comercio (in Spanish).

The extent of the spill is yet to be determined, but basically it occurred due to a rupture of the 305km long pipeline running from the Amazon to the coast. On Tuesday, the pipeline broke in the cantón El Chaco in the rainforest at the foothills of the Andes where it runs 20m under the ground. The river Santa Rosa turned black. The pipeline carried 130,000 barrels of crude at the moment of rupture. The company reports that the oil exports are guaranteed until the end of the month. Clean up, according to the company, might last over a year. But how clean is clean?

colonos is here reproducing two CONAIE (Confederation of Indigenous Nationalities of Ecuador) updates in Spanish on the ongoing “mobilisation for life” which has brought thousands of indigenous activists, peasants and their allies onto the streets, walking from all over the country to the capital, Quito, in protest against the new Mining Law. As was to be expected, the demonstrations have been violently repressed, and at least four people, including a journalist, have been arrested in the North of Ecuador where clashes are said to have been most aggressive.

The Ecuador Solidarity Network, an organization based in Canada and the United States, is joining human rights and indigenous peoples organizations in calling on President Rafael Correa to respect human rights during nation wide protests against large-scale mining that will begin on Monday January 19th.

The protests will spread from the Amazon and reach Quito, Ecuador’s capital, on January 20th. Anti-mining protests earlier this month were met with police violence in the Southern provinces of Azuay, Loja, Zamora Chinchipe and Morona Santiago. A number of activists were beaten and detained, and one leader was critically injured after being shot in the head.

The Confederation of Indigenous Nationalities of Ecuador (CONAIE) and a number of farmer and environmental organizations are protesting against the recent approval of a mining law by Congress, opening the country to large-scale metal mining. Canadian mining companies would benefit from many of the concessions. The CONAIE and other organizations contend that the new law will allow large-scale mining in protected areas and contaminate critical community water supplies. The CONAIE is also protesting against government plans to drill for oil in the Yasuni National Park, the rainforest home of two indigenous communities in voluntary isolation.

Following recent statements from the Permanent Assembly for Human Rights (APDH) and the Confederation of Indigenous Nationalities of Ecuador (CONAIE), the Ecuador Solidarity Network calls on activists around the world to support the human rights of protesters demonstrating against large-scale metal mining in Ecuador. The CONAIE emphasizes that the demonstrations will be peaceful and calls on President Correa to not use police or military forces against protesters.

E-mail President Rafael Correa and President of Congress Fernando Cordero and ask that the government take preventative action to ensure that protesters’ human rights are respected. We also denounce any attempt by right-wing organizations in the U.S. or Canada to opportunistically use the upcoming mobilizations to attack President Correa for motives that have nothing to do with indigenous rights or environmental protection.

A video, embedded below, is circulating the ayahuasca surfers’ realm. It shows, whether true or not, a jaguar feeding on the ayahuasca vine. The jaguar is a very centrally important figure in the cosmovision of many Amazonian ayahuasca cultures, the observations of which continue to spawn many speculations about the various practices and myths around the jaguar (and ayahuasca).

“Ingestion of Ayahuasca usually induces nausea, dizziness, vomiting, and leads to either an euphoric or an aggressive state. Frequently the Indian sees overpowering attacks of huge snakes or jaguars. These animals often humiliate him because he is a mere man. The repetitiveness with which snakes and jaguars occur in Ayahuasca visions has intrigues psychologists. It is understandable that these animals play such a role, since they are the only beings respected and feared by the Indians of the tropical forest; because of their power and stealth, they have assumed a place of primacy in aboriginal religious beliefs.

In many tribes, the shaman becomes a feline during the intoxication, exercising his powers as a cat. Yekwana medicine men mimic the roars of jaguars. Tukano Ayahuasca-takers may experience nightmares of jaguar jaws swallowing them or huge snakes approaching and coiling around their bodies … shamans of the Conibo-Shipibo tribe acquire great snakes as personal possessions to defend themselves in supernatural battles against other powerful shamans.

The drug may be the shaman’s tool to diagnose illness or to ward off impending disaster, to guess the wiles of an enemy, to prophesy the future. But it is more than the shaman’s tool. It enters into almost all aspects of the life of the people who use it, to an extent equalled by hardly any other hallucinogen. Partakers, shamans or not, see all the gods, the first human beings, and animals, and come to understand the establishment of their social order.”

Did the shamans learn from the jaguars to use the plant? Is there a cosmic connection, therefore, through the ayahuasca between the jaguar and people that live with the cats and the ayahuasca plant?